oluamid:


Can you discuss the subject without quotes from the Koran, please?

Why, you may ask. The reason is: I don't expect the Koran to contradict itself and say there's no God. Secondly, the Koran was written by humans. To believe it's content, I have to believe (faith) that it was inspired by God. Problem is I don't believe there is a "God', so how can I have faith in what I don't believe in?

I need concrete evidence about God's existence and not just quotes from the Koran.

After all, if there is a God what is the probability that Allah is the right one and not Jehovah, Krishna, Buddha, Obatala or any of the other God/gods known to man?

Thanks for your question and sorry late reply I don't use to visit nairaland often that's why

One important point we need to understand in the first place is that the existence of God cannot be proved in the same way you prove the existence of a physical object. This is simply because God is not a physical object. Any physical object is subject to your five senses. In simple terms, you can see, hear, smell, touch or taste a physical object. This is not possible in the case of God, as He (swt) is a Transcendental Being [existing on a level beyond our sensual perception].

There are people who argue that the only form of knowledge available to humans is experiential knowledge or experimental knowledge, gained primarily by the use of outer senses. This led to the belief that human beings are constituted in such a way that the knowledge of reality is always unavailable to them; and so it resulted in a renewal of attention to the everyday world of appearances. The knowledge of here and now became the only object of human knowledge and concern. Thus from this point of view, the project of seeking knowledge of reality behind appearances must be abandoned, because it is beyond the scope of human understanding.

Now think: Can’t there be a way of “being” [existing], that is not susceptible of being perceived by the limited capabilities of humans through their defective senses?

I hope that the implications of the two expressions I used above [‘limited capabilities’ and ‘defective senses’] are evident to any thinking person. The claim that something does not exist, because you haven’t seen or heard it, etc. is untenable. When we consider the limitations of our sensual perception and of our reasoning powers, it is not necessary that we understand everything. We can speak meaningfully about everything simply on the basis of our perception. So to speak of “proof” with regard to a Transcendental Being becomes irrelevant.

What we can do is to point out facts which lead to a constant and inescapable awareness of the presence of God. It is clear that logically we cannot rule out the possibility of more things existing than can be perceived by our senses or can be arrived at by our reasoning. As for Man, there are two dimensions to his existence: One of matter and the other of spirit.

Reduced merely to the level of material existence, Man becomes a machine, or a mere animal at best. But think of a machine that rebels against being a machine; or of an animal that refuses to be an animal. That is what man is! What is it that makes him rebellious, angry, disappointed, frightened or hopeful? What is his dimension that gives him his imagination, his artistic genius, his creative urge? Why does he have nightmares and sweet dreams?

It is not matter that does it; evidently it is his spirit that makes him so different from animals. So to base our knowledge of the world and our philosophy of life simply on the material side of our existence to the complete exclusion of the spiritual dimension, is undoubtedly faulty. The strength of Islam as a philosophy and as a way of life is that it does not separate man’s material life from spiritual life, and that it seeks a balance between the two dimensions of human existence.

We should understand that human spirit is a reality incommensurable with material realities, and that it owes its existence only to God. Thus dear brother, if we ponder over the phenomena of the world around us and over the complexities of our own existence, we are bound to conclude that God is the Reality behind all appearances. The Holy Qur’an says in Surah 2, verse 164, the meaning of the following:
*{Behold! in the creation of the heavens and the earth; in the alternation of the night and the day; in the sailing of the ships through the ocean for the profit of mankind; in the rain which God Sends down from the skies, and the life which He gives therewith to an earth that is dead; in the beasts of all kinds that He scatters through the earth; in the change of the winds, and the clouds which they Trail like their slaves between the sky and the earth;- [Here] indeed are signs for a people that are wise.}*

That is to say the external signs we see in the universe should necessarily lead a wise person to the Ultimate Reality behind it all. And that is how we arrive at the realization that Allah Almighty is the Moving Power behind all life and all existence.

God